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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joel 3:9–17. His four-level outline is real structure in the source text, so it is rendered as structure.
What the psalmist had long before ordered to be said among the heathen (Psa 96:10) the prophet here will have in like manner to be published to all nations, That the Lord reigns, and that he comes, he comes to judge the earth, as he had long been judging in the earth. The notice here given of God's judging the nations may have reference to the destruction of Sennacherib, Nebuchadnezzar, Antiochus, and to the Antichrist especially, and all the proud enemies of the Christian church; but some of the best interpreters, ancient and modern (particularly the learned Dr. Polock), think the scope of these verses is to set forth the day of the last judgment under the similitude of God's making war upon the enemies of his kingdom, and his gathering in the harvest of the earth, both which similitudes we find used in the Revelation, Rev 19:11; Rev 14:18. Here we have,
I.A challenge given to all the enemies of God's kingdom to do their worst.
To signify to them that God is preparing war against them, they are called upon to prepare war against him, Joe 3:9-11. When the hour of God's judgment shall come effectual methods shall be taken to gather all nations to the battle of that great day of God Almighty, Rev 16:14; Rev 20:8. It seems to be here spoken ironically: "Proclaim you this among the Gentiles; let all the forces of the nations be summoned to join in confederacy against God and his people." It is like that, Isa 7:9, "Associate yourselves, O you people! and gird yourselves, but you shall be broken to pieces. Prepare war; muster up all your strength; wake up the mighty men; call them into your service; excite them to vigilance and resolution; let all the men of war draw near. Let them come and enter the lists with Omnipotence if they dare; let them not complain for want of weapons, but let them beat their ploughshares into swords and their pruning-hooks into spears. Let them resolve, if they will, never to return to their husbandry again, but either to conquer or die; let none plead unfitness to bear arms, but let the weak say, I am strong and will venture into the field of battle." Thus does a God of almighty power bid defiance to all the opposition of the powers of darkness; let the heathen rage, and the kings of the earth take counsel together, against the Lord and his Christ; let them assemble, and come, and gather themselves together; but he that sits in heaven shall laugh at them, and, while he thus calls them, he has them in derision, Psa 2:1, Psa 2:4. The heathen must be wakened, must be raised from the dead, that they may come up to the valley of Jehoshaphat, to receive their doom (Joe 3:12), may come up out of their graves, come up into the air, to meet the Lord there. Jehoshaphat signifies the judgment of the Lord. Let them come to the place of God's judgment, which perhaps is the chief reason for the using of this name here, but it is put together as a proper name for the sake of allusions to the place so called, which we observed before; let them come thither where God will sit to judge the heathen, to that throne of glory before which shall be gathered all nations (Mat 25:32), for before the judgment-seat of Christ we must all appear. The challenge (Joe 3:9) is turned into a summons, Joe 3:12. It is not only, Come if you dare, but You shall come whether you will or no, for there is no escaping the judgments of God.
II.A charge given to the ministers of God's justice to appear and act against these daring enemies of his kingdom among men:
And therefore cause thy mighty ones to come down, O Lord! Joe 3:11. When they bring their forces into the field, let God bring his, let the archangel's trumpet sound a charge, to call together his mighty ones, that is, his angels. Perhaps it is with reference to this that Christ's coming from heaven at the last day is said to be with his mighty angels, Th2 1:7. These are the hosts of the Lord, that shall fight his battles when he shall put down all opposing rule, principality, and power when he shall judge among the heathen, Psa 110:6. Some think these words (Joe 3:9, Joe 3:10), Prepare war, wake up the mighty men, are not a challenge to the enemies' hosts, but a charge to God's hosts; let them draw near, and come up. When God's cause is to be pleaded, either by the law or by the sword, he has those ready that shall please it effectually, witnesses ready to appear for him in the court of judgment, soldiers ready to appear for him in the field of battle. They shall beat ploughshares into swords, if need be. However, it is plain that to them the charge in given (Joe 3:13), Put you in the sickle, for the harvest is ripe; that is, their wickedness is great, the measure of it is full, and they are ripe for ruin. Our Saviour has expounded this, Mat 13:39. The harvest is the end of the world, and the reapers are the angels. And they are commanded to thrust in their sickle. their sharp sickle, and gather in both the harvest and the vintage, Rev 14:15, Rev 14:18. Note, The greatness of men's wickedness makes them ripe for God's judgment.
III.The vast appearance that shall be in that great and solemn day (Joe 3:14):
Multitudes, multitudes, in the valley of decision, the same which before was called the valley of Jehoshaphat, or of the judgment of the Lord, for the day of the Lord is near in that valley. Note,
1.The judgment-day, that day of the Lord, has all along been looked upon, and spoken of, as nigh at hand. Enoch said, Behold, the Lord comes, as if the Judge were then standing before the door, because it is certain that that day will come and will come according to the appointment, and a thousand years with God are but as one day; things are ripening apace for it; we ought always to be ready for it, because our judgment is at hand.
2.The day of judgment will be the day of decision, when every man's eternal state will be determined, and the controversy that has been long depending between the kingdom of Christ and that of Satan shall be finally decided, and an end put to the struggle. The valley of the distribution of judgment (so the Chaldee), when every man shall receive according to the things done in the body. The valley of threshing (so the margin), carrying on the metaphor of the harvest, Joe 3:13. The proud enemies of God's people will then be crushed and broken to pieces, and made as the dust of the summer threshing-floors.
3.Innumerable multitudes will be gathered together to receive their final doom in that day, as in the destruction of Gog we read of the valley of Hamon-Gog, and the city of Hamonah (Eze 39:15, Eze 39:16), both signifying the multitude of the vanquished enemies; it is the word here used, Hamonim, Hamonim, expressed by the way of admiration - O what vast multitudes of sinners will divine justice be glorified in the ruin of at that day! A multitude of living (says one of the rabbin) and a multitude of dead, for Christ shall come to judge both the quick and the dead.
IV.The amazing change that shall then be made in the kingdom of nature (Joe 3:15):
The sun and moon shall be darkened, as before, Joe 2:31. Their glory and lustre shall be eclipsed by the far greater brightness of that glory in which the Judge shall then appear. Nay, they shall themselves be set aside in the dissolution of all things; for the damned sinners in hell shall not be allowed their light, for God himself will be their everlasting light, Isa 60:19. Those that fall under the wrath of God in that day of wrath shall be cut off from all comfort and joy, signified by the darkening not only of sun and moon, but of the stars also.
V.The different impressions which that day will make upon the children of this world and the children of God, according as it will be to them.
1.To the wicked it will be a terrible day. The Lord shall then speak from Zion and Jerusalem, from the throne of his glory, from heaven, where he manifests himself in a peculiar manner, as sometimes he has done in the glorious high throne of his sanctuary, which yet was but a faint resemblance of the glory of that day. He shall speak from heaven, from the midst of his saints and angels (so some understand it), the holy society of which may be called Zion and Jerusalem; for, when we come to the heavenly Jerusalem, we come to the innumerable company of angels; see Heb 12:22, Heb 12:25. Now is speaking in that day will be to the wicked as roaring, terrible as the roaring of a lion (for so the word signifies); he long kept silence, but now our God shall come, and shall not keep silence, Psa 50:3, Psa 50:21. Note, The judgment of the great day will make the ears of those to tingle that continue the implacable enemies of God's kingdom. God's voice will then shake terribly both heaven and earth (Isa 2:21), yet once more, Hag 2:6; Heb 12:26. This denotes that the voice of God will in the great day speak such terror to the wicked as were enough to put even heaven and earth into a consternation. When God comes to pull down and destroy his enemies, and make them all his footstool, though heaven and earth should stand up in defence of them and undertake their protection, it shall be all in vain. Even they shall shake before him and be an insufficient shelter to those whom he comforts forth to contend with. Note, As blessings out of Zion are the sweetest blessings, and enough to make heaven and earth sing, so terrors out of Zion are the sorest terrors, and enough to make heaven and earth shake.
2.To the righteous it will be a joyful day. When the heaven and earth shall tremble, and be dissolved and burnt up, then will the Lord be the hope of his people and the strength of the children of Israel (Joe 3:16), and then shall Jerusalem be holy, Joe 3:17. The saints are the Israel of God; they are his people; the church is his Jerusalem. They are in covenant and communion with him; now in the great day,
(1.)Their longings shall be satisfied: The Lord will be the hope of his people. As he always was the founder and foundation of their hopes, so he then will be the crown of their hopes. He will be the harbour of his people (so the word is), their receptacle, refuge, and home. The saints in the great day shall arrive at the desired haven, shall put to shore after a stormy voyage; they shall go to be for ever at home with God, to their Father's house, the house not made with hands.
(2.)Their happiness shall be confirmed. God will be in that day the strength of the children of Israel, enabling them to bid that day welcome and to bear up under the weight of its glories and joys. In this world, when the judgments of God are abroad, and sinners are falling under them, God is and will be the hope and strength of his people, the strength of their heart, and their portion, when other men's hearts fail them for fear.
(3.)Their holiness shall be completed (Joe 3:17): Then shall Jerusalem be holy, the holy city indeed; such shall the heavenly Jerusalem be, such the glorious church, without spot, or wrinkle, or any such thing. Jerusalem shall be holiness (so the word is); it shall be perfectly holy; there shall be no remainder of sin in it. The gospel-church is a holy society, even in its militant state, but will never be holiness itself till it comes to be triumphant. Then no stranger shall pass through her any more; there shall not enter into the New Jerusalem any thing that defiles or works iniquity; none shall be there but those who have a right to be there, none but its own citizens; for it shall be an unmixed society.
(4.)God shall in all this be manifested and magnified: So shall you know that I am the Lord your God. By the sanctifying and glorifying of the church God will be known in his holiness and glory, as the God that dwells in his holy mountain and makes it holy by dwelling in it; and those that are sanctified and glorified are so through the knowledge of him that called them. The knowledge which true believers have of God is,
[1.]An appropriating knowledge. They know that he is the Lord their God, yet not theirs only, but theirs in common with the whole church, that he is their God, but dwelling in Zion his holy mountain; for, though faith appropriates, it does not engross or monopolize the privileges of the covenant.
[2.]It is an experimental knowledge. They shall find him their hope and strength in the worst of times, and so they shall know that he is the Lord their God. Those know best the goodness of God who have tasted and seen it, and have found him good to them.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Theophilus, bishop, to the well-beloved and most loving brother, the presbyter Jerome. The reverend bishop Agatho with the well-beloved deacon Athanasius is accredited to you with tidings relating to the church. When you learn their import, I feel no doubt but that you will approve my resolution and will exult in the church’s victory. For we have cut down with the prophet’s sickle certain wicked fanatics who were eager to sow in the monasteries of Nitria the heresy of Origen. We have remembered the warning words of the apostle, “Rebuke with all authority.” Do you therefore on your part, as you hope to receive a share in this reward, make haste to bring back with scriptural discourses those who have been deceived. It is our desire, if possible, to guard in our days not only the Catholic faith and the rules of the church but also the people committed to our charge, and to eliminate all strange doctrines.
(Verse 12 and following) Let the nations arise and come up to the Valley of Jehoshaphat, for there I will sit to judge all the surrounding nations. Send in the sickles, for the harvest is ripe. Come and go down, for the winepress is full; the vats overflow, for their wickedness is multiplied. LXX: Let all the nations arise and come up to the Valley of Jehoshaphat, for there I will sit to judge all the surrounding nations. Send in the sickles, for the grape harvest is ripe. Come in and tread, for the winepress is full, and the wine vats overflow, for their evil deeds are abundant. And these things are interpreted in two ways according to a higher meaning. Some people understand that the nations will ascend into the valley of Josaphat, which means the judgment of the Lord, and sit there before God, so that He may judge all the nations that come from every direction in a favorable manner. In this way, the saints will gather against the adversaries of God and send forth their sickles to reap the ripe harvest of the enemies, and they will come and go, treading on the wine vats, because there is a vintage present, and the must is so abundant that the wine vats cannot contain it. And so, in order to understand what the vintage is and what the full winepress signifies, he has introduced the multiplication of their malice, and without a doubt it signifies those who have congregated against the Lord. But others say that the nations will rise up and come together in the Valley of Josaphat and sit before the Lord, so that he may judge all nations. They assert that they will prepare themselves and gather all the weapons of the fighters, and in the valley of Josaphat they will be cut down by the sickles of the Lord. For the time of judgment had come against them, and their evils had grown so much that they overcame God's patience. For the Amorites were expelled then, when their sins were fulfilled. The Jews interpret this place as referring to the fierce nations of Gog and Magog, about which we have spoken above, believing that in the last time, when Jerusalem is restored, they will come against God's people during a thousand-year reign, and in the Valley of Jehoshaphat, which is situated to the east of the temple, they will fall ((another reading: rage)). For the time of their destruction has come, and the time of pouring out blood is imminent.
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Summary
Joel 3:13 vividly portrays a scene of impending divine judgment, employing the potent agricultural metaphors of a ripe harvest and an overflowing winepress. This verse serves as a climactic declaration within Joel's prophecy, signaling that the nations' accumulated wickedness has reached its zenith, making them fully ready for God's decisive and overwhelming retribution in the "valley of decision." It underscores the certainty, severity, and justice of God's intervention against those who have oppressed His people.
Context
Literary Context
Joel 3:13 is strategically positioned at the culmination of Joel's prophetic pronouncements concerning the "Day of the Lord" and the judgment of the nations. Immediately preceding this verse, Joel 3:9-12 describes a divine summons for all nations to gather in the "valley of Jehoshaphat," a symbolic location where God will execute His judgment. The preceding verses detail the specific grievances against these nations, particularly their mistreatment of Judah and Jerusalem, including scattering God's people and plundering His inheritance. Verse 13 transitions from the summons to the active commencement of judgment, using the familiar imagery of harvesting and wine production to illustrate the imminence and intensity of God's wrath. It acts as a divine command to initiate the final, devastating reckoning, explicitly stating that the reason for this judgment is the immense wickedness of the nations.
Historical & Cultural Context
The imagery in Joel 3:13 would have resonated deeply with an ancient Israelite audience, whose lives were intrinsically tied to agricultural cycles. The concepts of harvest (gathering grain) and wine production (treading grapes in a press) were central to their economy and daily existence. The "sickle" was the primary tool for reaping, and the "winepress" consisted of an upper treading floor (the gath) and a lower vat (the yeqeb or "fat") where the juice collected. The mention of the harvest being "ripe" indicates a point of no return – the crop is ready, and delay would mean spoilage. Similarly, a full and overflowing winepress signifies a complete and abundant yield, ready for processing. This agricultural backdrop makes the metaphor of judgment intensely visceral and relatable, conveying the idea that the nations' sins have matured to a point where divine intervention is not only justified but inevitable, much like a farmer must harvest a ripe crop.
Key Themes
This verse powerfully contributes to several overarching themes in Joel and the broader prophetic tradition. Firstly, it highlights the theme of Divine Justice and Retribution, emphasizing that God is not indifferent to the wickedness of humanity, particularly the oppression of His chosen people. The "harvest" and "winepress" serve as potent symbols of God's unyielding commitment to righteousness and His ultimate intervention to right wrongs. Secondly, it reinforces the concept of the Sovereignty of God over all nations and history; He is the one who summons, judges, and executes His will. Thirdly, the phrase "for their wickedness is great" underscores the theme of Accumulated Sin and the Fullness of Iniquity. This idea, seen elsewhere in scripture (e.g., Genesis 15:16), suggests that God's patience has limits, and there comes a point when sin reaches a critical mass, necessitating decisive judgment. Finally, the imagery foreshadows the Day of the Lord as a time of both judgment for the wicked and ultimate vindication and restoration for God's people, a theme that reverberates throughout prophetic literature, culminating in the New Testament's eschatological visions, such as those found in Revelation 14.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to boil up," but figuratively, "to ripen" or "to be done." In Joel 3:13, it signifies that the "harvest" (of wickedness) has reached its full maturity, indicating that the time for judgment is not just near, but has fully arrived and is unavoidable. The sins of the nations have fermented to their bitter end, making them ready for divine processing.
Refers specifically to the upper part of a winepress, the treading floor or vat where grapes are crushed. Its fullness indicates an abundance of grapes ready for crushing, symbolizing the overwhelming quantity of the wicked awaiting judgment. The imagery evokes the violent act of treading, which would extract the juice, here representing the outpouring of divine wrath.
A primitive root meaning "to run after or over," specifically "to overflow." When applied to the "fats" (the lower vats of the winepress), it vividly depicts the immense volume of juice (symbolizing blood or wrath) that results from the crushing. This emphasizes the sheer scale and intensity of the impending judgment, suggesting an overwhelming and inescapable deluge of divine retribution.
Refers to evil, whether natural or moral, encompassing badness, calamity, distress, and general wrongdoing. In this context, it explicitly states the moral reason for God's judgment. The "greatness" (H7227, rab) of their wickedness signifies its magnitude, accumulation, and heinous nature, justifying the severe and comprehensive judgment described by the harvest and winepress metaphors.
Verse Breakdown
"Put ye in the sickle, for the harvest is ripe:"
This is a divine command, likely addressed to angelic reapers or instruments of God's judgment. The "sickle" is the tool of harvest, signifying the act of gathering. The declaration that the "harvest is ripe" indicates that the wickedness of the nations has reached its full maturity, making them ready for immediate and decisive judgment. There is no more time for repentance; the season for reckoning has arrived.
"come, get you down;"
This is a further imperative, a command to descend into the "press." It reinforces the urgency and directness of the divine decree. "Getting down" implies entering the winepress, preparing for the violent act of treading out the grapes, which here symbolize the nations.
"for the press is full, the fats overflow;"
This clause provides further justification and vivid imagery for the command. The "press" (the treading vat) being "full" means there is an abundance of "grapes" (the wicked nations). The "fats" (the lower collection vats) "overflowing" depicts the immense quantity of juice (symbolizing blood or wrath) that results from the treading, emphasizing the overwhelming and inescapable nature of God's judgment.
"for their wickedness is great."
This final clause explicitly states the ultimate reason for the severe judgment. The "greatness" of their wickedness signifies its magnitude, accumulation, and heinous nature, providing the moral justification for God's decisive and overwhelming intervention. It underscores the principle that divine judgment is always proportionate to the sin committed.
Literary Devices
Joel 3:13 is rich in Metaphor and Symbolism, primarily employing agricultural imagery to convey profound theological truths. The entire verse functions as an extended Metaphor where the "harvest" and "winepress" represent divine judgment. The "sickle" is a metonym for the agents of judgment, and the "ripe harvest" symbolizes the nations whose sins have matured to the point of requiring immediate reckoning. The "press" and "fats" are vivid symbols of the place and process of God's wrath, with the "overflowing" fats powerfully symbolizing the overwhelming and inescapable outpouring of divine retribution, often associated with bloodshed. The repeated use of Imperative Mood ("Put ye in," "come, get you down") lends a sense of urgency, divine authority, and inevitability to the judgment. Furthermore, the verse exhibits a form of Parallelism, where the "ripe harvest" and "full/overflowing press" both serve as corroborating evidence for the necessity of judgment, reinforcing the message that the nations' wickedness has reached its peak.
Theological and Thematic Connections
Joel 3:13 profoundly articulates the biblical truth of God's righteous judgment and His ultimate sovereignty over human history. It establishes that there is a divinely determined limit to human sin and oppression, beyond which God's patience gives way to His just wrath. The agricultural imagery powerfully conveys the idea that sin, like a crop, grows and matures, eventually yielding a harvest of consequences. This judgment is not arbitrary but is a direct response to the "great wickedness" of the nations, underscoring God's moral governance of the world. It provides assurance to the oppressed that their cries for justice are heard and that God will indeed intervene to vindicate His people and punish their oppressors, demonstrating His unwavering commitment to justice and righteousness.
Reflection and Application
Joel 3:13 serves as a stark and sobering reminder of divine accountability. It challenges us to consider the gravity of sin, not merely as individual transgressions but as a cumulative force that can provoke God's righteous judgment. For believers, this verse offers profound comfort and hope: God sees injustice, and He will ultimately rectify all wrongs. It assures us that the suffering of the righteous is not unnoticed and that the oppressors will face their due. This should inspire us to trust in God's perfect timing and justice, even when the world seems chaotic or unjust. For all, it is a powerful call to introspection and repentance. If the wickedness of nations can reach a point of no return, so too can individual or societal sin. It urges us to live righteously, to champion justice, and to seek reconciliation with God, understanding that there is an appointed time for every "harvest."
Questions for Reflection
FAQ
What is the "valley of Jehoshaphat" mentioned in the broader context of Joel 3?
The "valley of Jehoshaphat" (mentioned in Joel 3:2) is primarily a symbolic location rather than a specific geographical place. Its name, meaning "The Lord Judges," signifies that it is the place where God will gather the nations to execute His divine judgment. While some scholars have attempted to identify it with the Kidron Valley in Jerusalem, its primary significance in Joel is theological: it represents the decisive arena for God's final reckoning with the nations who have oppressed His people. This valley is where the "harvest" of judgment described in Joel 3:13 will take place.
Does Joel 3:13 imply that God delights in judgment?
No, Joel 3:13 does not imply that God delights in judgment, but rather that He is a righteous and just God who must respond to persistent and great wickedness. The prophet Ezekiel clarifies God's heart, stating, "Have I any pleasure in the death of the wicked, declares the Lord GOD, and not rather that he should turn from his way and live?" and "For I have no pleasure in the death of anyone, declares the Lord GOD; so turn, and live". The judgment described in Joel 3:13 is a necessary consequence of the nations' accumulated sin, demonstrating God's holiness and His commitment to justice for His oppressed people. It is a testament to His moral order, not a sadistic desire for destruction.
Christ-Centered Fulfillment
Joel 3:13, with its vivid imagery of divine judgment, finds its ultimate Christ-centered fulfillment in several profound ways. While the immediate context speaks of God's judgment on the nations, the New Testament reveals Jesus Christ as the one through whom all judgment is executed, as stated in John 5:22. He is the one who will "put in the sickle" at the final harvest, separating the righteous from the wicked, a theme powerfully depicted in His parables, such as the parable of the weeds in Matthew 13:36-43. Furthermore, the imagery of the overflowing winepress, symbolizing the outpouring of God's wrath, finds its most dramatic fulfillment in Christ's own suffering on the cross, where He, as the Lamb of God, bore the full weight of divine judgment for the sins of humanity (Isaiah 53:5-6). Paradoxically, the one who will preside over the final judgment is also the one who, through His atoning sacrifice, offers an escape from that very wrath, inviting all to repentance and faith before the "harvest is ripe" for judgment (Romans 5:9). Ultimately, the terrifying picture of judgment in Joel 3:13 points to the necessity of Christ's redemptive work and His future role as the righteous Judge who will bring all things to their just conclusion, including the final crushing of evil (Revelation 19:15).